Theos-Talk Archives (February 2000 Message tt00047)

Feb 21 2000

Sacrifice  What does it imply?


Can error and deliberate wrong doing in the past by an individual
be mitigated?  Can the surrender of some cherished possession, or
the adopting of some ritual or discipline do this for us?

What first comes to mind is the fact that such a situation arises
because of the nagging of "conscience."  In such cases, there is
an internal awareness of a uniform code of moral behavior,  and
the persona who feels remorse  (and fears consequences) seeks to
make amends.

In many cases the consideration of making a sacrifice causes an
active search for a short-cut to mental peace, and a cessation of
worry about a retributive future is sought for.  It is hoped that
by some kind of sacrifice we might still secure personal
"absolution and salvation."  That which is now the strongest
motivator is an active fear of the reprisals of Nature (which are
sensed -- correctly -- as resulting eventually in personal
suffering.

It is hoped (by the sinner who is afraid of the consequences of
his sins) that through appropriate (but not too expensive)
sacrifices an escape from the anticipated painful future, can be
arranged.  In steps the theologian or priest to whom this
psychological dilemma is all too familiar.   He claims to have
the ear of "God" and can arrange the matter for an appropriate
fee.

At this point, Theosophy would suggest that regardless of what
rituals or payment are suggested as "sacrifices" we ought to
inquire into the principle of that which "sacrifice" implies.  In
a very broad manner one might approach the subject as follows:


Sacrifice as a subject seems to require some consideration as to
Why it is contemplated,  Who sacrifices,  What is sacrificed,
and, what is the Goal or end-result of any sacrifice.

Let us look around us at our situation.  Is not the whole of
Nature (our environment) a living example of "sacrifice?"  Is not
living according to the Law a sacrifice?  Is it not a method of
making our life "sacred" something in terms of one's desire ?  If
our desire starts this inquiry, then will we not engage our Mind
and cause it to consider our desires, thoughts and deeds?  Is not
working for "free" a sacrifice?

The average person thinks of sacrifice as giving away of some
cherished possession.  But, what do we own?  Often we think of
home, money, our time and energy, etc. as things that could be
offered in charity, or to a "good cause."   Some "Advantage" we
have "accumulated" may be considered to be surrendered -- and
often that seems to be the limit to "sacrifice and charity."

We might say we surrender control over some personal acquisition
and this is done, very often, in the hope of some "reward."  We
hear (for instance) of sacrifice as "restitution" when, after
"confessing ones' sins" we are ordered (or we decide on our own)
to make amends and  perhaps to try to modify the effects we have
caused by our earlier pleasant (to us) "sinning."  And thus by a
present "sacrifice" we hope to avoid some anticipated, vague,
jeopardy.

Thus for some sacrifice is wrapped in remorse -- of the awareness
of sinning (or transgressing against the Laws of Nature and of
Man).  Our Voice of Conscience nags at us.  Something interior to
us reminds us of deeds that were unfair to others which we did.
For the student of Theosophy the concept of Karma and its
mitigation jumps to mind.

Sacrificial actions (desires, thoughts and deeds included) would
be the outcome of a knowledge of how Karma operates.  It demands
acknowledging responsibility for our choices and motives.

It suggests that we acquire a knowledge that will show us how to
consider the brotherhood of all Nature, and preview the potential
effect of our choices on those things and persons we interact
with -- so that we may harmonize with all around us.  It also
suggests that such a study will bring us to know what our natural
and personal duties are.  If we are able to make our lives
"karma-less" and "of service to others" then it is suggested we
automatically learn of the rights and privileges of a true human
being.

WE may see, if this concept is adopted by us, that  we will begin
to alter our personal nature so that it may more closely mirror
the real INDIVIDUAL who we are and who we have so far imprisoned
in us, and which we may acknowledge as our "HIGHER SELF."

So the consideration of sacrifice begins with the thinking of the
Personal self.  It leads to the consideration of virtues as
opposed to selfish ambitious plans and acts. It demands as part
of its further consideration an absolute honesty -- no excuses
are to be considered or accepted for things done ill, and, as for
the future a steadfast resolution to avoid any further harmful
actions or thoughts directed at others is to be implemented
immediately and resolutely sustained into the future.

This is an aspect of what is called "meditation."  It means a
review of, and a true, honest appraisal of the advantages and
disadvantages of our personal character.  It is a kind of
inventory that represents "ourselves" as we now are.  But this is
not carved in stone.  It represents a basis for consideration --
as we inevitable will make changes from then on.  So any review
ought to be progressive and not merely a return to views held in
the past.  The future and the present are always to be foremost
in our minds' eye.

>From the point of view of the student of Theosophy, we see that
the Lower Self (Kama-Manas, or the embodied mind) makes a review
and seeks to improve itself.  For this it needs ideals, a concept
of virtue as opposed to its exaggerations (vice) .  It therefore
demands that "both sides of the picture" be considered.  Thereby,
it acknowledges a third position -- that is the one of
medianship -- of the central one, where impartiality permits us
to see "both sides," and allows this central "arbiter" to be a
judge -- a judge who has to make itself progressively wiser so as
to make its decisions more harmonious.

It seems that while we are dealing with known faults and errors,
and that which we may call our own "character" and, its
capacities, talents and deficiencies, we need to grow in the
range of our own perceptions.  If we are going to "improve" we
need to find some source of knowledge and information, such that
will give us the broadest base for our use, and, the necessary
tools for evaluating it.  It may be suggested here that such
tools need to be impartial, universal and therefore capable of
use by anyone, at any time and in any situation.

If this process of review has been correct, then we, the inner
Perceiver, the Witness of our living, the Decision maker, direct
our chief tool -- our MIND, to search our memory to determine our
moral position in many respects as to our "past."  We visualize
the possibility of  improvement.  We consider our environment,
and relations with others who also live (or lived) with us.

We ask ourselves if, in this living environment, there are
already some well-established rules and laws  which we need to
become better aware of.  We seek  to gather additional
information that will confirm or modify what we already know.  We
seek to assure ourselves of its accuracy and "truth."  How do we
assure ourselves of  their universality, impersonality,
applicability, and whether we need (or not) to secure and use
this type of information.

But coming back to the average concept of persons who are aware
of evil having been done, and who seek to escape the consequences
of that.  We find that priesthood was well aware of the power of
magnetism and the fact that associated with evil deeds are
elementals and elementaries of the astral plane which attach
themselves to such things.

In trying to divert or eliminate the power that such beings have
over the future (as skandhas) they tried to devise "sacrifices"
of animal blood and life, which might serve to pacify (for a
while) those terrible and powerful astral beings.  By suggesting
and adopting these they compounded the offense by using a black
magic process to effect a temporary delay.

Theosophy states that no such superficial rites will mitigate any
karmic debt.  The only way in which mitigation can be secured is
to find out how to make amends to the victims of our evil
treatment in the past.  When this is not possible, then the
effort to change our way of living.  And, in  addition we may
make strong effort to  secure that wisdom which will give us the
understanding of karmic action and karmic precipitations, that
will enable us to stand anything we will receive as our due.

[ Some correlate references may be seen
On ceremonial magic  SD I 466 605-6 234fn   SD  II 92 427fn 566
748   ISIS I xlii-iii  362  ISIS II  46
	LIGHT ON THE PATH  40-1  THEOSOPHICAL GLOSSARY  13 58 304-5  319
329-30
	HPB Articles II 341  III 99 140-2   WQJ Articles I 395
Vedic Ceremonials	SD I 422-4
Scapegoat	T. Gloss  46 48 129 293 347  SD I 412  II 510   Isis II
513 547   Gita Notes 88-89
		LUCIFER  VII p. 478

I hope this may prove to be of help



  Dallas

dalval@nwc.net

===========================


-----Original Message-----
From: Carl [mailto:carmil1@webtv.net]
Sent: Saturday, February 19, 2000 5:35 PM
To: study@blavatsky.net
Subject: [bn-study] Re: scapegoats and sacrifice


Reed:

It is certainly true that the English term "scape-goat" is in
some way
derived from the word "escape."  However, if we read the account
in the
Book of Leviticus, we find that what really happened was tragic
for this
animal.  First of all, we are talking of a domesticated animal
that had
been cared for by a shepherd or herdsman all of its life.  It was
then
presented to the priest.  With a roll of the dice, one goat was
marked
for Yahweh, which meant that it would be slaughtered on the
altar, but
the other goat was marked for Azazel, which meant that it would
be
driven into the wilderness to be eaten by wild animals.  So, I
question
whether "escape" is the proper term for the fate the second goat.

Not only was the slaughter of animals on the Hebrew altar
inhumane, but
so was the abusive treatment of the "scape-goat." And it was all
done to
demonstrate a point - allegorical though it was, the ritual
itself was
very real for the animal who was being abused.  I personally can
find no
justification for violence against animals in any form.

	<SNIP>


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